“By the Blood Ye Are Sanctified”: The Symbolic, Salvific Jeffrey M. Bradshaw [Page 123][Editor’s Note: This article is an updated and extended version of a presentation given at the Third Interpreter Matthew B. Brown Memorial Conference: The Temple on Mount Zion, November 5, 2016, at Brigham Young University in Provo, Utah. For a video version of the presentation, see https://interpreterfoundation.org/conferences/2016-temple-on-mount-zion-conference/2016-temple-on-mount-zion- conference-videos/] Abstract: In chapter 3 of the Gospel of John, Jesus described spiritual rebirth as consisting of two parts: being “born of water and of the spirit.”1 To this requirement of being “born again into the kingdom of heaven, of water, and of the Spirit,” Moses 6:59–60 adds that one must “be cleansed by blood, even the blood of mine Only Begotten; … For … by the blood ye are sanctified.”2 In this article, we will discuss the symbolism of water, spirit, and blood in scripture as they are actualized in the process of spiritual rebirth. We will highlight in particular the symbolic, salvific, interrelated, additive, retrospective, and anticipatory nature of these ordinances within the allusive and sometimes enigmatic descriptions of John 3 and Moses 6. Moses 6:51–68, with its dense infusion of temple themes, was revealed to the Prophet in December 1830, when the Church was in its infancy and more than a decade before the fulness of priesthood ordinances was made available to the Saints in Nauvoo. Our study of these chapters informs our closing perspective on the meaning of the sacrament, which is consistent with the recent re-emphasis of Church leaders that the “sacrament is a beautiful time to not just renew our baptismal covenants, but to commit to Him to renew all our covenants.”3 We discuss the relationship of the sacrament to the shewbread of Israelite temples, and its anticipation of the heavenly feast that will be enjoyed by those who have been sanctified by the blood of Jesus Christ. Video presentation of paper with artwork [Page 124] Figure 1. Nicodemus Comes to Jesus by Night. Page 1/136 - 10/3/2021 https://journal.interpreterfoundation.org/by-the-blood-ye-are-sanctified-the-symbolic-salvific-interrelated-additive-retrospective-and-anticipatory-nature-of-the-ordinances-of-spiritual-rebirth-in-john-3-and-moses-6/ “By the Blood Ye Are Sanctified”: The Symbolic, Salvific Jeffrey M. Bradshaw Introduction: What Does It Mean To Be Born Again? One of the most illuminating stories in the Gospel of John tells of Nicodemus’ confidential visit to inquire of Jesus.4 John portrays Nicodemus as a prime example of one of those who had initially “believed in [Christ’s] name, when they saw the miracles which he did. But,” as John explains, “Jesus did not commit himself unto [such], because he knew all men” and “he knew what was in man.”5 Though Nicodemus was one “of the Pharisees,”6 “a ruler of the Jews,”7 and a “master of Israel,”8 he struggled to grasp the meaning of what Jesus tried to teach him. In contrast to the untutored woman of Samaria in the following chapter of John, who met the Lord in the brightness of high noon,9 Nicodemus, then a blind leader of the blind,10 came to Jesus in the darkness of night.11 Happily, however, “the day dawn[ed], and the day star [arose] in [his heart].”12 Eventually, Nicodemus must have experienced the “birth from above” that he did not at first comprehend, for John tells us that, at great personal risk, he later defended Jesus before the chief priests and Pharisees13 and helped prepare the Lord’s body for burial.14 Like the humble Peter, whose early foibles are candidly presented in the Gospels, Nicodemus was not ashamed to share the private story of his transformation from wondering skeptic to devoted disciple. Indeed, it is possible that he was John’s eyewitness source for the account that we will now discuss in more detail.[Page 125] Figure 2. Nicodemus Is Confused by Jesus’ Words. Nicodemus opened the conversation with Jesus. His use of the pronoun “we” in his statement that “we know that thou art a teacher come from God”15 revealed that he was not merely speaking for himself but also for the governing body of the Jews to which he belonged. As the basis for the council’s belief that Jesus was a “teacher come from God,” Nicodemus explained: “No one is able to do the miraculous signs that you do unless God is with him.”16 Jesus did not affirm Nicodemus’ declaration. Instead, He countered it with a parallel assertion: “No one is able to see the kingdom of God unless they are born again.”17 The Master was saying that Nicodemus and his brethren were mistaken in taking Jesus’ miracles as the basis for their confidence in Him as a divine teacher. Though they had seen these signs, they did not see the kingdom of God. To see the kingdom of God — and eventually to enter within it, said Jesus — one must be born again.18 Indeed, Joseph Smith taught that seeing the kingdom of God is a prerequisite for permanently entering into it.19 He further clarified that even to begin to see the kingdom of God “from the outside”20 (in the sense of acquiring an initial Page 2/136 - 10/3/2021 https://journal.interpreterfoundation.org/by-the-blood-ye-are-sanctified-the-symbolic-salvific-interrelated-additive-retrospective-and-anticipatory-nature-of-the-ordinances-of-spiritual-rebirth-in-john-3-and-moses-6/ “By the Blood Ye Are Sanctified”: The Symbolic, Salvific Jeffrey M. Bradshaw spiritual understanding of it), individuals must have a “change of heart,” “a portion of the Spirit” that would take “the vail from before their eyes,”21 as was later experienced by Cornelius.22 At first, however, Nicodemus resisted Jesus’ invitation to “behold” with an “eye of faith” those things that are “within the veil.”23 That said, Nicodemus’ astonishment at Jesus’ teaching was not an entirely negative thing. In later rabbinic literature, “marveling or wondering … form[ed] an important part of the process of gaining[Page 126] Figure 3. Firoozeh Navab: All Things Move from Darkness to Light. knowledge.”24 For example, it was said of Rabbi Akiba that “his learning began with wonder and culminated with a crown, a symbol of his power … to bring hidden things to light.”25 Thus, Jesus’ words to Nicodemus that night, “Marvel not,”26 should not be understood as a peremptory dismissal of his interlocutor’s initial doubts but rather as a spur to his further faith and inquiry, as in His later directive to the wondering Thomas: “be not faithless, but believing.”27 Nevertheless, up to that moment Nicodemus had not had a change of heart. His eyes were still veiled. As a test of Nicodemus’ powers of spiritual perception, Jesus had used a double entendre, or double meaning, in His discussion on the subject of being “born again.” The Greek word an?then and the corresponding Aramaic/Syriac expressions bar derish (bar d?rîš) and men derish (men d?rîš) can mean both “again” — a second time — and also “from above” — literally, “from the head.”28 Each time Jesus repeated the requirement for all men to be “born from above,” or in other words, “born of the Spirit,”29 Nicodemus heard only the most obvious, superficial meaning of the Savior’s saying, namely, that one must be “born again,” or rather, “born of the flesh,”30 mistakenly thinking that Jesus meant coming forth a “second time” from the “mother’s womb.”31 Page 3/136 - 10/3/2021 https://journal.interpreterfoundation.org/by-the-blood-ye-are-sanctified-the-symbolic-salvific-interrelated-additive-retrospective-and-anticipatory-nature-of-the-ordinances-of-spiritual-rebirth-in-john-3-and-moses-6/ “By the Blood Ye Are Sanctified”: The Symbolic, Salvific Jeffrey M. Bradshaw Figure 4. “We Speak That We Do Know, and Testify That We Have Seen” (John 3:11). [Page 127]Gently rebuking Nicodemus’ lack of understanding,32 Jesus continued in verse 8 with a play on words that exploited the double meaning of “wind” and “Spirit” in both Greek (pneuma) and Hebrew (ruach). Although the invisible, immediate workings of the wind may be indirectly perceived by means of its “sound,”33 it is beyond the power of physical sensation to reveal “whence it cometh” or “whither it goeth.”34 This being the case with earthly wind, what hope has any mortal, save he is born from above, to understand movements that are governed by the unseen, divine “winds” of God’s Spirit, crucially including Jesus’ own celestial comings and goings?35 Jesus’ description of those who are vaguely sensible to the evidences of the “earthly”36 wind yet stone-blind to the hidden operations of the divinely discerned “heavenly”37 Spirit parallel His prior disavowal, in verses 2 and 3, of those who see the superficial signs of His mission yet lack the spiritual vision required to see the kingdom of God. Jesus then directed his remarks more pointedly at Nicodemus and his brethren. Indeed, John’s phrasing of verse 11 seems to connect Nicodemus’ prior use of “we” in reference to the earthly council to which he belonged with Jesus’ use of the pronoun “we” in his reference to Himself and those of His prophetic predecessors who had, like Him, borne eyewitness testimony of the heavenly council: “Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye [a plural pronoun referring to the Sanhedrin and its partisans] receive not our witness.”38 As Nicodemus surely realized, Jesus’ testimony implied not merely that He had seen the divine council but also that He had there received a divine commission, as echoed in the experience of Isaiah 6:8: “Whom shall I send, and who will go for us? Then said I, Here am I; send me.” Page 4/136 - 10/3/2021 https://journal.interpreterfoundation.org/by-the-blood-ye-are-sanctified-the-symbolic-salvific-interrelated-additive-retrospective-and-anticipatory-nature-of-the-ordinances-of-spiritual-rebirth-in-john-3-and-moses-6/ “By the Blood Ye Are Sanctified”: The Symbolic, Salvific Jeffrey M.